zakah分配的第七类对象，《古兰经》中以"fi sabil Allah"（主道之中/为主之道）来表述。这一份额的zakah应当支付给谁呢？这个词的字面含义十分明显。"Sabil"意为道路，"sabil Allah"就是通向取悦真主之路。伊本·艾西尔（Ibn al Athir）说："'sabil Allah'的含义足够广泛，涵盖一切为真主而真诚发起的行为或善功，包括履行宗教义务、自愿的功修和善行。当'fi sabil Allah'一词没有附加限定时，通常指圣战（jihad，为主而战），因此这一术语常被认为仅限于圣战之义。"伊本·艾西尔对"fi sabil Allah"一词的这一分析，表明了两个重要之点。

The seventh category of zakah distribution is expressed in the Qur'an as "fi sabil Allah" [in the way of God]. To whom is this share of zakah paid? The linguistic meaning of the term is quite obvious. "Sabil" means way, and "sabil Allah" is the way that leads to pleasing God. Ibn al Athir says ". . . 'sabil Allah' is general enough to cover every action or deed sincerely intended for the sake of God, including fulfilling religious obligations and voluntary worships and deeds. When the term 'fi sabil Allah' is not modified, it usually means jihad [fighting for the sake of God], so the term often appears to be restricted to the meaning of jihad." This analysis of the term 'fi sabil Allah' by Ibn al Athir shows two important points:

1. 该词的本义是指一切旨在仅为侍奉真主而行的行为，包括一切善功，无论是个人的还是集体的。

1. The term originally means every action intended solely to serve the cause of God, including all good deeds, individual and collective.

2. 在未加修饰的情况下，这个术语通常被理解为为了真主而战，因为频繁的使用几乎将其含义限定为为了真主而战。

2. Unmodified, the term is commonly understood to mean fighting for the sake of God, since frequent usage almost restricts the meaning to fighting for the sake of God.

这两种对该术语的含义的理解，展现了法学家们在天课分配的第七类对象上存在分歧的完整图景。显然，各方一致认为，为主道而战属于这一类别；他们的分歧集中在这一类别是否还可以涵盖其他旨在取悦真主的善行。以下讨论介绍法学家们在这一问题上的观点。

These two meanings of the term tell a whole story of differences among jurists on this seventh category of zakah distribution. Obviously, all agree that fighting for the sake of God is included in this category; their differences center on whether this category may also cover other good deeds intended to please God. The following discussion describes the opinions of jurists on this matter.

根据艾布·优素福的观点，“主道上的人”（fi sabil Allah）这一类包括那些没有足够资金支付坐骑和开销、以致无法投入战斗的圣战者。即使他们能够赚取收入，仍可以接受天课（sadaqah），因为工作会使他们无法投身战斗。穆罕默德则认为，这一术语也包括想要朝觐却因缺乏资金而无法成行的人。他引用了一段圣训作为证据：有人将自己的骆驼献给真主之道（fi sabil Allah），先知ﷺ命令他用这头骆驼载运朝觐者。此外，朝觐是为了真主而进行的，因为它是对真主命令的遵从。

According to Abu Yusuf, the category of fi sabil Allah includes fighters who do not have sufficient funds for rides and expenses in such a way that impedes them from fighting. Sadaqah is lawful to them even if they are able to earn income, since working would deter them from fighting. Muhammad understands the term to include those who want to perform pilgrimage but cannot do so for lack of money. He presents as evidence a report that a man who devoted his camel in the way of God (fi sabil Allah) was ordered by the Messenger of God (p) to carry pilgrims on it. Additionally, pilgrimage is for the sake of God, as it is an obedience to his ordinances.

一些哈乃斐学派的学者主张，这一类别包括全日制学生。《al Fatawa al Zahiriyyah》的作者在解释“fi sabil Allah”（在安拉的道路上）这一术语时，只提到了这一类别。另一些人则以经文降示时还不存在全日制学生这一概念为由，反对这种解释。还有人回应说，全日制学习可以指求取伊斯兰教法知识，正如那些全日陪伴先知ﷺ、在麦地那向他求学的圣门弟子所做的那样，他们被称为“阿绥卜派”（ahl al-Suffah）人，即当时在麦地那先知清真寺前面居住的那群人，他们住在帐篷里。在《al Bada'i'》中，卡桑尼说，凡是从事服从安拉的善功、倡导善行的人，都可以被视为“fi sabil Allah”而得到帮助，这符合该术语的原始语言学含义。伊本·努贾伊姆在《al Bahr》中评论道：“显然，在所有情况下，贫困的条件都是必需的。”但拉希德·里达认为，这样的限制会取消“在安拉的道路上”作为一个独立受助群体的整个类别，因为第一类别已涵盖所有贫困者。4

Some Hanafites argue that this category includes full-time students. The author of al Fatawa al Zahiriyyah mentions only this category in his interpretation of the term fi sabil Allah. Others reject this interpretation on the grounds that when the verse was revealed, the concept of full-time students did not exist. Others reply that studying full time can mean acquiring knowledge of Shari'ah, as practiced full-time by those Companions who accompanied the Prophet (p) to receive knowledge from him in Madinah, known as the people of al Suffah [the name of the place in front of the Prophet's mosque in Madinah where these people used to live in tents]. In al Bada'i', al Kasani says all those who do deeds of obedience to God and promote good actions can be helped as fi sabil Allah, following the original linguistic meaning of the term. Ibn Nujaim in al Bahr comments, "It is obvious that the condition of poverty is necessary in all cases,"2 but Rashid Rida argues that such a restriction eliminates the whole category of in the way of God as a separate group of recipients, since the first category covers all poor persons.3,4

总之,哈乃斐学派的法学家在对"在主的道路上"的所有解释中,都一致认为贫困是必要条件;但有人认为,他们的解释仅仅是语义上的推演,因为按照这一条件,凡属此类的人都可以被视为贫穷者,唯有能够谋生的人除外。因此,哈乃斐学派实际上并没有增添什么,因为无论能否被认定为属于"在主的道路上",贫困者和需要帮助的人都同样有权获得天课的一份。于是问题仍然存在:为什么真主要将"在主的道路上"单列为一个独立的类别呢?

In conclusion, jurists of the Hanafite school agree on the necessity of poverty as a condition in all their interpretations of "for the sake of God" but it is argued that their interpretations are merely semantic exercises, in view of this condition, since it means that all persons in this category can be given as poor, except those who can earn. The Hanafites thus add nothing, because the poor and needy get their share of zakah regardless of whether they can be qualified as in the way of God or not. The question remains, why does God make "in the way of God" a category of its own?

在《艾哈卡姆·古兰经》中，伊本·阿拉比引述了马立克的话："安拉的道路有许多种，但我不知道有任何分歧认为这里所说的"安拉的道路"（fi sabil Allah）指的不是战斗，而是安拉的其他道路。"穆罕默德·本·阿卜杜勒·哈凯姆说："天课可以用来支付战士的食物、武器和其他战争工具的费用。这包括阻止敌人入侵穆斯林的土地，因为所有这些都是为了安拉而战的相关行为。先知ﷺ曾从天课中拿出一百头骆驼，用以在萨赫勒·本·阿比·哈塔马被袭击之后进行和解。他这样做是为了防止一场严重的暴力冲突。"6

In Ahkam al Qur'an, Ibn al 'Arabi quotes Malik's remark, "The ways of God are manifold, but I know of no disagreement that what is meant by fi sabil Allah here is fighting, as distinct from other ways of God," Muhammad bin 'Abd al Hakam's says "From sadaqah, the value of food, arms, and other tools of war [of the fighters] can be paid. This includes preventing enemies from invading Muslim lands, since all these are actions related to fighting for the sake of God. The Prophet (p) gave one hundred camels from sadaqah in reconciliation after the attack against Sahl bin Abi Khathamah. He did so in order to prevent a major violent disturbance."6

作者在《Sharh al Dardir》（《Matn Khalil》注释）中写道："天课可以给予圣战者和边防守卫，也可以用于购买战争器械，例如武器和战马。

The author of Sharh al Dardir on Matn Khalil writes, "Zakah can be given to fighters and border guards, and to buy war machinery, such as weapons and horses.

战士即使富有，也可以领取天课，因为他们获得天课是由于他们为了真主的缘故而战斗，而非因为贫困。间谍也可以获得天课，即使他们是不信道者。7

Fighters may take zakah even if they are rich, since they are given because they are fighting for the sake of God and not because of poverty. Spies can also be given zakah, even if they are unbelievers."7

马立克学派的观点可概括如下:

The Malikite view can be summarized as follows:

1. 他们一致认为，"在真主之道上"仅限于战斗和守卫穆斯林的土地。

1. They agree that "in the way of God" is restricted to fighting and guarding Muslim land.

2. 他们赞同把天课给予战士和边防守卫，即使他们是富人。马立克学派的观点似乎更接近《古兰经》经文的表面含义，因为经文将“主的道路”作为一类，将穷人作为另一类加以区分。这一观点也更符合圣训，因为先知说：“除五种情况外，天课对任何富人都不合法……”，其中他提到了为主道而战的战士。伊本·阿拉比无视贫困这一条件，认为这是对经文的增加；而哈乃斐学派自己也认为，对经文的增加即是修改或废止原文，而这只能通过《古兰经》的另一段经文来完成。8

2. They approve of giving fighters and border guards even if rich. The Malikite view seems closer to the apparent meaning of the Qur'anic text, which distinguishes between "the sake of God" as a category and the poor as another category. It is also closer to Sunnah, because the Prophet says, "The sadaqah is not lawful to any rich person except in five cases. . . ," and he mentions the fighter for the sake of God. Ibn al 'Arabi disregards the condition of poverty, saying this is an addition to the text, and according to the Hanafites themselves, an addition to a text is modification or annulment of the original text, which can only be done by another text from the Qur'an.8

连同纳瓦维在《Minhaj》中的论述，以及伊本·哈吉尔·海赛米在对同一书的注释中的论述，沙斐仪派认为，“安拉之道”包括那些不从政府领取薪水的志愿战士。用伊本·哈吉尔的话说：“志愿战士在有动力时无薪作战，否则他们便从事商业和手工业。”他又补充道：“Sabil Allah在语言上的意思是通向祂的道路。它常被用来指为祂的事业而战，这可能意味着通向取悦安拉的殉道。”

Along with al Nawawi in al Minhaj and Ibn Hajar al Haithami in his commentary on the same, Shafi'ites believe "in the way of God" includes voluntary fighters who do not receive salaries from the government. To use Ibn Hajar's words, "volunteer fighters fight without salaries when motivated, and otherwise they work in businesses and crafts." He adds, "Sabil Allah linguistically means the way that leads to Him. It is often used to mean fighting for His cause, which may mean martyrdom that leads to pleasing God.

“随后，这一称谓被用于那些无偿作战的人，因为他们比领取薪饷的士兵付出更多，因此应当获得帮助他们承担这一职责的东西，即使他们是富有的人。”9

Then the term was applied to those who fight without compensation, since they sacrifice more than salaried soldiers and deserve to be given what helps them undertake this duty, even if they are rich."9

阿勒·沙菲仪在《乌姆》中说："收取天课地区的邻近人员中，参加战斗者可以从为主道而设的份额中获得分配，无论他们是贫穷还是富裕。除参战者以外的人，不得获得此份额，除非他们是在保卫或守护参战者。"

Al Shafi'i in al Umm says, "Neighbors of the area where zakah is collected who fight can be given the share for the sake of God whether they are poor or rich. People other than fighters must not be given this share unless they defend or guard the fighters.

归于安拉之道的天课，可以发给那些阻止不信道者攻击穆斯林的人。[10] 他仅限于给予邻近地区之人的条件，是基于他的原则：天课不得从一个地区转移到另一个地区。 在《花园》（al Rawdah）中，阿尔-纳瓦维（al Nawawi）说："圣战者可以获得从出发参战到返回期间的开支和衣物，即使他们在边境据点停留很长时间。关于是支付他的全部开支，还是仅支付因出征而增加的部分，存在两种意见。圣战者还可以获得资金，用以购买母马、武器和其他作战工具。他所购买的东西永久属于他。然而，允许向他人租借坐骑和武器并提供给圣战者，这取决于资金是否充裕。不懂得骑马作战的圣战者，不应给予母马的价值。"阿尔-纳瓦维又补充说："在对《米夫塔赫》（al Miftah）的一些注释中提到，圣战者在整个离家期间，可以获得他本人的开支以及其家属的开支。大多数学者没有提及家属的开支，但这一说法似乎合理。国家可以将圣战者的坐骑和武器永久交给他，或为圣战者租借或出租这些物品，也可以购买并以瓦格夫（waqf，宗教捐赠）的形式保管，待战争结束后归还国家，供其他圣战者使用。"11

Zakah may be given to those who prevent disbelievers from attacking them."10 His condition that only neighbors can be given is based on his principle that zakah must not be transferred from one area to another. In al Rawdah, al Nawawi says, "Fighters can be given their expenses and clothing for the period from the time they leave to fight until the time they come back, even if they stay at border points for a long period. Two opinions exist about paying all his expenses or only increments caused by traveling to war. The fighter may also be given money to buy a mare, weapons, and other tools of war. What he buys becomes his permanently. However, it is permissible to lease the ride and weapons from someone else and supply them to the fighters; this depends on the availability of funds. Fighters who do not know how to fight riding should not be given the value of a mare." Al Nawavi adds, "In some commentaries on al Miftah, it is stated that the fighter may be given his expenses as well as the expenses of his family during all the period he is absent. Most scholars do not mention the expenses of the family, but it sounds reasonable. The state may give the fighter's ride and arms to him permanently, rent or lease them for the fighters, or buy and keep them in trust [waqf] which after the end of the war would be returned to the state to be used by other fighters.11

与沙斐仪派相同，罕百里派也将“为主道”（fi sabil Allah）一词限定于不领取固定薪酬、或所得薪酬不足以维持生计的自愿参战者，即便这些人家境富裕。边防守卫也被纳入战士之列。《Ghayat al Muntaha》及其注释中写明：国家可以用天课购买马匹并交给战士，即便该战士本身也是天课缴纳者。国家依其决定购买战舰以及其他一切装备，也是被允许的。另一方面，个人天课缴纳者无权购买马匹并将其用于为主而战，因为个人天课缴纳者的义务是缴纳天课，而这种购买并不构成天课的支付。13

Like Shafi'ites, Hanbalites restrict the term fi sabil Allah to volunteer fighters who receive no regular salaries, or who receive less than what is sufficient for them, even if they are rich. Border guards are included with fighters. It is stated in Ghayat al Muntaha and its commentary that the state may buy horses with zakah and give them to the fighters, even if the fighter is a zakah payer. It is permissible to buy warships, as well as all other equipment, as decided by the state. On the other hand, an individual zakah payer has no authority to buy a horse and devote it to fighting for the sake of God, because individual zakah payers are required to pay zakah and this is not payment.13

有两则关于朝觐的传述来自艾哈迈德。第一则是，朝觐属于此类，贫穷的人可以得到天课，用于履行必修的朝觐。这依据的是乌姆·玛易勒·阿斯迪雅的圣训。她的丈夫曾将一头骆驼奉献给真主，她打算进行副朝（即在禁寺进行不同于朝觐的天房仪式）。当她请求使用这头骆驼时，她的丈夫拒绝了。她将此事告诉了先知ﷺ。先知ﷺ

There are two reports from Ahmad concerning pilgrimage. The first is that pilgrimage is included in this category. A poor person may be given zakah to perform obligatory pilgrimage, based on a saying from Umm Ma'qil al Asdiyyah. Her husband had devoted a camel for the sake of God, and she planned to make 'Umrah [visiting the Grand Mosque in Makkah for a ritual other than pilgrimage]. When she asked to use the camel, her husband refused. She mentioned this to the Prophet. The Prophet (p)

他命令他让她骑那匹骆驼，并说："朝觐和小朝（副朝）都是为了真主。"[15]这是从伊本·阿拔斯和伊本·欧麦尔传述的，也是伊斯哈格的观点。

ordered him to let her use the camel, saying, "Pilgrimage and 'Umrah are for the sake of God."15 This is reported from Ibn Abbas and Ibn 'Umar. It is also the opinion of Ishaq.

阿哈迈德的第二则传述是：朝觐不得以天课支付。这与多数学者的观点一致。伊本·古达麦在《穆合尼》中说："这更为妥当，因为'安拉之道'（fi sabil Allah）一语若未加限定，仅指圣战（为安拉的事业而战）。《古兰经》中'fi sabil Allah'一语的多数用法都是指圣战，因此关于天课的经文也应如此理解。事实上，天课可以用于两类人：一类是需要天课的人，如贫困者、穷困者和负债者；另一类是穆斯林所需要的人，如战士、需要争取其心的人，以及因调解互相争执的群体而负债的人。贫困者的朝觐两类都不属于。它既不符合穆斯林的公共利益，贫困者也不需要它，因为贫困者没有朝觐的义务。安拉以拥有足够的财力作为朝觐义务的条件。最好的做法是不以天课来帮助贫困者完成朝觐，而是将其积蓄起来，用于穆斯林的公共利益。"16

The second report from Ahmad is that pilgrimage must not be paid for with zakah. This is consistent with the opinion of the majority. In al Mughni, Ibn Qudamah states "this is better, because the term 'for the sake of God,' when not qualified, applies only to jihad (fighting for God's cause) . Most use of the term 'fi sabil Allah' in the Qur'an is intended to mean jihad, so the verse about zakah must be understood likewise. The fact is that zakah can be expended on two kinds of people: those who need zakah, such as the poor and needy or debtors, and those who are needed by Muslims, such as fighters, people whose hearts are being reconciled, and people under debts because of mediation between disputing groups. Pilgrimage of the poor fits in neither group. It is not in the public interests of Muslims, nor do the poor need it, because poor persons are not obligated to perform pilgrimage. God makes having sufficient financial means a condition for the obligation of pilgrimage. Preferably, such help must not be given to the poor from zakah, but saved to be used for the public benefit of Muslims.16

四大教法学派在三点上达成一致:

The four schools agree on three points:

1. 圣战（为真主之道而战）无疑属于“为真主之道”这一类别。 2. 将天课施予圣战者是合法的。至于将天课用于购买装备和武器，学者们意见并不一致。

1. Jihad (fighting for God's sake) is definitely included in the category "fi sabil Allah." 2. It is lawful to give the fighters zakah. Spending zakah on equipment and arms is not agreed upon.

3. 将天课用于公共利益或一般善事，例如灌溉渠、水坝、清真寺、学校、道路和公路等，是不被允许的。这些费用必须从其他国家财政收入中支付，例如斐伊和哈拉只（kharaj）。哈乃斐学派不允许这样做，理由是领受者必须拥有所得的财物；其他学派不允许，理由是此类开支不属于八类受益人之列。至于阿勒·卡萨尼上面引述的说法，它受到其条件的限制，即天课必须归领受者所有。

3. It is not permissible to spend zakah on public interests or general good deeds such as irrigation canals, dams, mosques, schools, roads, and highways, etc. These must be paid for from other state funds, such as fai' and kharaj. Hanafites do not allow this on the grounds that the recipients must own what is paid them, while others do not allow it on the grounds that such spending is not included in the eight categories. As for al Kasani's above-quoted statement, it is restricted by his condition that zakah must be made owned by the recipient.

只有阿布·哈尼法要求圣战者必须贫困才能获得天课，只有艾哈迈德允许将天课支付给朝觐者和禁寺的访客。

Abu Hanifah alone requires that the fighters be poor in order to be given zakah, and Ahmad alone allows payment to pilgrims and visitors of the Sacred Mosque in Makkah.

沙斐仪派和罕百里派都认为参战者须是自愿的；除哈乃斐派外，其余学派都主张可以用天课款项购置军备、武器及圣战所需的其他必需品。

Shafi'ites and Hanbalites share the condition that fighters be volunteers, while all but the Hanafites agree on spending zakah on equipment, arms, and other necessities of jihad.

一些早期和当代的学者倾向于扩大"为了真主"这一术语的含义，使其涵盖一般的善行，这与该术语的本义相符。拉齐在其《古兰经》注释中指出，"在真主之道上"（fi sabil Allah）这一术语的表面含义并不局限于战士。他补充道："因此，盖法尔对该节经文的解释中提到，一些教法学家允许将施舍（sadaqat）用于各种善举，包括为亡者提供棺木、修建防御工事和清真寺，因为'在真主之道上'涵盖了所有这些。"[18] 但拉齐并未提及这些教法学家的名字，对其所引用的盖法尔的说法也未作任何评论。

Some scholars, early and contemporary, tend to expand the meaning of the term "for the sake of God," to include good deeds in general, in accordance with the original indication of the term. Al Razi in his commentary on the Qur'an remarks that the apparent meaning of the term fi sabil Allah is not restricted to fighters. He adds, "For this reason, al Qaffal's explanation of the verse mentions that some jurists allow spending sadaqat on all kinds of good deeds, including supplying coffins for the deceased and building fortifications and mosques, since 'in the way of God' covers all these."18 But al Razi does not name these jurists, and makes no comment on his quote from al Qaffal.

伊本·古达马将这一观点归于阿纳斯·本·马立克和哈桑·巴士里,他们说:"在桥梁和大路上缴纳的天课是可以接受的。"19 他由此推断,这一说法允许将天课用于修建和维修桥梁、道路。然而,艾卜·欧拜德对这句话语境的阐释赋予了它另一层含义。他解释说,穆斯林商人过去经过桥梁和大路上的"什一税"(ushr)官员的税卡,为运入国内的货物缴纳税款(货物价值的25%)。艾卜·欧拜德记载,一些再传弟子,包括易卜拉欣和沙尔比,认为可以将支付给这些税务官员的款项计入应尽的天课。这一点明确归于哈桑,而艾卜·欧拜德认为,哈桑与阿纳斯、易卜拉欣、舍伊巴以及穆罕默德·本·阿里的看法一致。20 伊本·艾卜·舍伊巴也从阿纳斯和哈桑处记载了类似的故事,其标题为"将支付给什一税官员的款项计入天课"。21 因此,伊本·古达马对阿纳斯和哈桑这句话的理解是错误的,因为"在桥梁上缴纳"指的是在桥梁处缴付,而不是用于桥梁的建造和维修。

Ibn Qudamah attributes this opinion to Anas bin Malik and al Hasan al Basri, who say "Zakah given on bridges and highways is acceptable."19 He concludes that this statement allows expending zakah on building and repairing bridges and roads, but Abu 'Ubaid's elucidation of the context of this statement gives it a different meaning. He explains that Muslim merchants used to pass through the 'ushr officers' booth on bridges and highways to pay dues on merchandise brought in the country (25% percent of the value of the merchandise). Abu 'Ubaid reports that some Followers, including Ibrahim and al Sha'bi say it is permissible to count what is paid to those tax officers as obligated zakah. This is explicitly attributed to al Hasan, who, Abu 'Ubaid argues, agrees with Anas, Ibrahim, al Shaibah, and Muhammad bin 'Ali.20 A similar story is reported by Ibn Abi Shaibah from Anas and al Hasan, under the title of "counting what is paid to 'ushr officers as zakah."21 Ibn Qudamah's understanding of the statement by Anas and al Hasan is thus incorrect, since "given on bridges" means paid at bridges and not spent on bridge construction and repair.

《al Mukhtasar al Nafi'》解释说，"在真主的道路上"包括一切有益于穆斯林或能使他们亲近真主的事务，例如朝觐、战斗以及修建灌溉系统。有些贾法里派则认为，它仅指圣战（jihād）。22

The book al Mukhtasar al Nafi' explains that "in the way of God" includes everything that benefits Muslims or brings them closer to God, such as pilgrimage, fighting, and building irrigation systems. Some Ja'farites say it only relates to jihld.22

作者在《Jawahir al Kalam fi Sharh Shara'i' al Islam》中指出,这是一部加法尔学派的法学百科全书,他认为灌溉、清真寺、朝觐以及一切善行等公共利益都包含在“主道”之中。他补充道:“这是后世多数学者的观点,也得到该词本身含义的支持,因为‘赛比勒’即道路,而主之道涵盖一切令主喜悦的事物,无论是为主的事业而战,还是其他事务。”23

The author of Jawahir al Kalam fi Sharh Shara'i' al Islam, a Ja'fari encyclopedia of jurisprudence, states that public interests such as irrigation, mosques, pilgrimage, and all good deeds are included under "in the way of God". He adds, "This is the view of the majority of later scholars, supported by the implication of the term itself, since 'sabil' is way, and the way of God includes everything that pleases God, whether fighting for His cause or other things."23

据《Al Rawd al Nadir》一书所载，这是一部栽德派的教法学著作，其中提到天课不得用于为亡者购买棺木或修建清真寺。主张允许此事的栽德派学者认为，这类善功也属于“主道”（sabīl Allāh）的范畴。虽然这一术语在伊斯兰初期尤其常用于指战斗，但这种通行用法不应限制该术语的本义。凡能使人亲近真主的事务，都应包括在内，除非该术语受到限定语的限制。《Al Bahr》的作者也同意，此术语明显具有普遍性，除非有特定的证据对其加以限制。24

It is mentioned in al Rawd al Nadir, a book of Zaidi jurisprudence, that zakah must not be spent on buying coffins for the deceased or building mosques. Zaidis who allow this argue that such good deeds are included in 'the way of God', and although the term is often used for fighting, especially in the early eras of Islam, this popular usage must not restrict the original meaning of the term. All that brings a person closer to God must be included, except when the term is restricted by qualifiers. The author of al Bahr agrees that the term is clearly general, except when restricted by specific evidence.24

《沙尔·阿兹哈尔》的作者部分同意这一观点，认为可以将此份额的余额用于穆斯林的公共利益，这是阿尔-哈迪所陈述的。阿布·塔利卜强调："这只有在满足了穷人的需要之后才能进行。"也有《沙尔·阿兹哈尔》的一些注释者提出，不仅此份额的余额可用于穆斯林的普遍利益，其他八类中剩余的部分也可如此使用。25

The author of Sharh al Azhar partially agrees, saying it is permissible to spend the residue of this share on the public interest of Muslims, as stated by al Hadi. Abu Talib emphasizes, "This can be done only after satisfying the needs of the poor." Some commentators on Sharh al Azhar purpose that not only this share's residue be spent for the general interest of Muslims, but also what is left from the other seven categories.25

在《Al Rawdah al Nadiyyah》中,具有独立见解的圣训学派学者西迪克·哈桑·汗说道:"Sabil Allah(安拉之道)指通往祂的道路。毫无疑问,通往安拉的最伟大之道是为祂而战,但没有证据表明天课的这一份额仅限于这一含义。将其用于通往安拉的任何途径都是允许的。既然这是该术语的语言学含义,我们就应当坚持这一含义,除非有相反的证据。"他接着说:"通往安拉的途径之中,包括支持那些为了安拉而实现公共利益和宗教利益的学者,无论他们是富人还是穷人。这一点尤为重要,因为学者是先知的继承人,是宗教的火炬手。通过他们,伊斯兰教这一宗教得以保存。"26

In al Rawdah al Nadiyyah, Siddiq Hasan Khan, a follower of ahl al hadith with an independent mind, says, "Sabil Allah means the way to Him. No doubt the greatest way to God is fighting for His sake, but there is no proof that this share of zakah is restricted to this meaning alone. It is permissible to spend on any way to God. Since this is the linguistic meaning of the term, we must stick to it, unless we have evidence to the contrary." He continues, "among the ways to God is supporting scholars who achieve public and religious interests for the sake of God, whether they are rich or poor. This is especially important, because scholars are the heirs of the prophets and the torchbearers of religion. Through them this religion of Islam is preserved."26

在其《古兰经》注释中，已故的贾迈勒·丁·卡西米引用了拉齐的说法，即该词的表面含义并不限于战斗者；引用了卡发勒所归于某些法学家的说法；还引用了塔吉的说法，即凡是为了真主而行、且本身为善的一切途径，都包含在“为主道”之内。他对这些说法均未加评论。27

In his commentary on the Qur'an, the late Jamal al Din al Qasimi quotes without comment al Razi's statement that the apparent meaning of the term is not restricted to fighters, the statement attributed by al Qaffal to some jurists, and a statement from al Taj, that every way intended for God which is good in itself is included under "for the sake of God."27

拉希德·里达在《灯塔》（al Manar）中说：事实是，安拉之道（fi sabil Allah）包括为建立宗教与国家所必需的穆斯林一切公共利益，但不包括个人利益。因此，朝觐不在其列，因为它是有能力者必须履行的个人义务，但建立朝觐这一功修支柱的整体事务则包括在内。如果没有更好的用途，将天课用于修建朝觐之路、为朝觐者提供饮水和医疗服务，也属于其中。 他接着说：安拉之道涵盖一切正当的公共利益，宗教与国家借之得以维持。毫无疑问，战斗、购买武器以及供养士兵位居这份清单之首。此处所说的战斗，是为使安拉的话语在大地上至高而进行的战斗。穆罕默德·本·阿卜杜勒·哈基姆也有类似的观点，他将修建军事医院与慈善医院、道路与军队、非商业性的铁路、军用机场、防御工事和军舰都归入天课的这一份额之中。同样包括在内的，还有为那些前往异教徒之地、向他们介绍伊斯兰并传播安拉之言的演说者、作家及类似之人所支付的培训与差旅费用。安拉说：“你们中间应当有一群人号召行善……”30

Rashid Rida, in al Manar, says: The truth is that the sake of God includes all public interests of Muslims necessary for the establishment of religion and state, not including individual interests. Thus pilgrimage is not included because it is an individual obligation required from those who can afford it, but the general establishment of the pillar of pilgrimage is included. Spending zakah on building highways for pilgrimage and providing pilgrims with water and health services are included if there are no better uses in the way of God."28 He continues, "The sake of God covers all legitimate public interests by which religion and state are maintained. No doubt fighting and buying weapons and spending on soldiers top this list. Fighting that is meant here is that which is done in order to make God's word supreme on earth. A similar view is reported from Muhammad bin 'Abd al Hakam, who includes in this share of zakah building military and charitable hospitals, roads and armies, non-commercial railroads, military airports, fortifications, and military ships. Also included are expenses of training and travelling for speakers, writers, and the like who go to the lands of unbelievers to inform them about Islam and spread the word of God. God says 'let there be among you a group that calls for good . . . .'29,30

马哈茂德·沙图特将“为了真主之道”（fi sabil Allah）解释为也包括那些并非归个人所有、而是为了造物主的受造者的福利而属于真主的公共利益。其中首要的是军事准备，穆斯林借此可以防止侵略、维护社会的完整。这包括资助研究，修建道路、医院，以及军备，此外还包括派遣穆斯林向非信徒展示伊斯兰之美。它也包括支持那些保存和背诵《古兰经》的人，因为借助他们，真主使这部尊贵的经典保持完好，直至末日。 沙图特在回答关于修建清真寺的问题时说：“如果要修建的清真寺是村里唯一的一座，或者现有的清真寺不足以容纳全村的人，那么按照伊斯兰教法，可以用天课来修建和修缮清真寺。在这种情况下，修建清真寺属于天课分配经文中‘为了真主之道’的范畴。不过，有必要指出，这一问题在学者之间存在争议，但我心安并给出宗教意见的，正是上面所引述的内容，即在无法不这样做的情况下。”32

Mahmud Shaltut interprets fi sabil Allah "to mean also the public interests that are not individually owned, but owned by God for the benefit of his creatures. The first of these is military preparation through which Muslims can prevent aggression and preserve the integrity of their society. This includes funding research and building roads, hospitals, and military equipment, in addition to sending Muslims to unveil the beauty of Islam to unbelievers. It also includes supporting those who preserve and memorize the Qur'an, for through them God keeps this glorious Book intact until the Day of Judgement."31 Shaltut responded to a question about building mosques, "If the mosque to be built is the only one in the village or if the existing mosque is not sufficient for all the people of the village, it is permissible in Shari'ah to spend zakah for building and repairing mosques. Building the mosque in this case is included under 'for the sake of God' in the verse on zakah distribution. It is necessary, however, to mention that this issue is disputed among scholars, but what I feel comfortable with and give my religious opinion about is what is cited above, if the mosque cannot be done without."32

那些扩展“主之道”这一词义的人，依据的是该术语原本的语言学含义；而那些将其含义限定为为主的事业而战的人（他们是四大教法学派中的大多数学者），则

Those who expand the meaning of "in the way of God" depend on the original linguistic meaning of the term, while those who restrict the meaning to fighting for God's cause (who are the majority of scholars from the four schools of jurisprudence)

依赖于两点：天课必须归受取者所有，并且公益项目不属于八类受益人之列。这节经文是限定性的，因为它以“天课只归于……”开头，圣训也说：“真主已就天课作出裁决，并将其分为八份……”。伊本·古达麦在《穆合奈》中以此作为论证。35

depend on two points: that zakah must be made owned by the recipient,34 and that public interest projects are not one of the eight categories. The verse is exclusive because it begins, "The sadaqat are only for . . ." as is the saying, "Indeed, God gives His ruling on zakah, and divides it into eight parts. . . ." This is presented as argument by Ibn Qudamah in al Mughni.35

关于第一点，“在真主之道上”这一类别所用的介词是“在”［fi］，它并不表示所有权。基于这一区分，学者们认为，用天课购买并释放奴隶，或替亡者偿还债务，是允许的，尽管在这些情况下所支付的天课并不归受益人所有。此外，当天课交付给政府的天课机构时，即满足了使天课归受助者所有的要求。一旦被国家收取，便可由国家依其裁量使用。

As for the first point, the preposition used with the category of the sake of God is "in" [fi], which dose not imply ownership. Based on this distinction, scholars say it is permissible to buy and free slaves or pay debts of the deceased from zakah, although zakah paid in these cases is not owned by the recipients. Moreover, the requirement of making zakah owned by the recipients is fulfilled when zakah is paid to the government's zakah agency. Once received by the state, it can be spent at the state's discretion.

至于第二点，将天课收入的支出限定于八类，无法说服那些扩大“为主道”含义的人，因为他们总是主张，修建清真寺之类的事务也属于“为主道”的份额。因此必须确定，这一类别是否仅限于战斗与保卫穆斯林，还是也涵盖其他公共利益。为此，我们必须考察这一术语在《古兰经》中的用法。

As for the second point, the restriction of the expenditure of zakah proceeds to the eight categories cannot convince those who expand the meaning of 'for the sake of God', because they always argue that things like building mosques are included in the share of fi sabil Allah. It is necessary to determine whether this category is restricted to fighting and defending Muslim or covers other public interests too. To do this, we must survey the use of this term in the Qur'an.

“sabil Allah”一词在《古兰经》中出现了六十多次，36 其中较常见的是前面带介词“fi”（在……之中/于）的用法，如关于天课分配的经文；另有二十三处前面带介词“‘an”（从、离开）。在这二十三处中，该词前面都接着两个意为阻止或误导的动词之一，例如：“不信者，并阻止人遵循真主之道，他们确已迷失，远离正道。”“不信道者以财产来阻止人遵循真主之道……”以及“人群中有人购买无聊的言谈，没有知识地误导人遵循真主之道。”当“sabil Allah”前面带“fi”（在）时，如“你们当为真主之道而施舍”，“为真主之道而迁徙的人”，“为真主之道而战”，“为真主之道而战的人，他们杀人，也被杀”，以及“不要说为真主之道而被杀的人是死人”等经文中，应当如何理解这一词组？

The term 'sabil Allah' appears in the Qur'an more than sixty times,36 in either of two ways: more frequently preceded by the preposition "in" [fi] as in the verse on zakah distribution, and twenty-three times preceded by the preposition "from" ['an]. In those twenty-three places the term is preceded by one of two verbs that mean to prevent or mislead, such as "Those who reject faith and keep off (people) from the way of God have verily strayed far, far away from the path," "The unbelievers spend their wealth to hinder (people) from the path of God . . ." and "But there are among people those who purchase idle tales, without knowledge (or meaning) to mislead (people) from the Path of God." When the term sabil Allah is preceded by. "in", as in the verses "Spend in the way of God," and those who migrate in the way of God," "fighting in the way of God," "those who fight in the way of God," they kill and they are killed," and "and do not say about those killed in the way of God 'they are dead,'" how should the term be interpreted?

"sabil"的意思是"道路"，"sabil Allah"（安拉之道）指寻求安拉的接近和喜悦的道路。安拉派遣众先知引导祂的创造物走向祂，并命定最后的使者"以智慧和善劝去号召你主的道路"，又命令祂的使者："你说：这是我的道路，我与顺从我的人，根据明证，号召人们归依真主。"背离安拉之道，便是邪恶逾越的塔古特之道，那是由撒旦及其追随者所召唤的，其终局是火狱，并招致安拉的愤怒。安拉将这两条道路相比较，祂说："信道者为主道而战，不信道者为邪魔而战。"召唤归于安拉之道的人很少，而阻止人们走上此道的人却很多："他们花费财产，以阻止人们遵循安拉的道路。""人们中有人购买无益的言论，以便使人迷误于安拉的道路。""如果你服从地上大多数人，他们就会使你偏离安拉的道路。"安拉之道所承载的责任和要求是重大的，而人们的世俗欲望通常与之对立。《古兰经》警告人们不要追随这些欲望："你不要顺从私欲，否则它会使你偏离安拉的道路。"如果安拉的敌人花费钱财和精力，以阻止人们走上安拉的道路，那么拥护安拉事业的人就有责任为主道付出努力和财产。这也是伊斯兰教将天课中的一部分指定用于此项事业的原因，此外还普遍鼓励信士为了安拉而施舍。

The word sabil is "way" and "sabil Allah" is the path that seeks the nearness and pleasure of God. God sent prophets to guide His creatures to Him, and ordained the last of His messengers to "call for the way of thy Lord with wisdom and kind preaching," and ordered His Messenger to "Say: This is my Way; I do invite unto God on evidence clear as sight itself--I and whoever follows me ." Opposition to the way of God is the way of the taghut or evil transgression, which is called for by Satan and his followers, and which ends at the Fire and earns the wrath of God. Comparing these two ways, God says, "Those who believe fight in the cause of God, and those who reject faith fight in the cause of evil." Those who call to the way of God are few, those who prevent people from it many: "They spend their wealth in order to prevent (people) from the way of God," "and there are people who buy vain talk in order to divert from the way of God," "and if you obey most of those who are on earth, they would divert you from the way of God. The responsibilities and demands of the way of' God are sizable, and worldly desires of people usually stand against it. The Qur'an warns against pursuing these desires: "and do not follow your whims, because that indeed shall take you astray from the way of God." If enemies of God expend money and effort to prevent people from the way of God, it is the duty of the supporters of God's cause to sacrifice effort and wealth in the way of God. This is why Islam devotes part of obligatory zakah to this cause, in addition to the general encouragement of believers to spend for the sake of God.

在《古兰经》中，与“花费”相关联的“安拉之道”（sabil Allah）一词有两种用法：

The term "sabil Allah," when associated in the Qur'an with spending, is used in two ways:

1. 就其语言学上的原义而言，这一概念的普遍含义涵盖一切美德与善功，正如经文所说："那些把财产花在真主的道路上的人，他们的譬喻好像一粒谷种，生出七穗，每穗生一百粒。真主为他所意欲的人加倍增益。"又如："那些把财产花在真主的道路上，花过之后不以施舍自夸，也不加以伤害的人，他们的报酬在主那里。他们将无所恐惧，也不忧愁。"没有人能够断言，在这些经文中，"sabil Allah"仅限于为真主的事业而战。经文中提到的轻慢和伤害受施者的行为，只可能针对贫穷和需要帮助的人。在"那些聚敛金银而不把它花在真主的道路上的人，你要以严厉的刑罚通知他们"这节经文中，"sabil Allah"也具有广泛的含义，正如伊本·哈哲尔所指出的，它并不局限于战斗。否则，把财富施予贫穷者、需要帮助者和旅途中的人，就会被视为一种聚敛。37 一些当代作者声称，与"花费"相连的"sabil Allah"仅限于战斗，38 但这种说法没有任何证据支持。

1. The general meaning, derived from the original linguistic one, covers all virtues and good deeds, as in the verses, "The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. God giveth manifold increase to whom He pleases," "Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve." No one can claim that "sabil Allah" is restricted to fighting for God's cause in these verses. Condescension and insult to the recipient mentioned in the verse can only be done toward the poor and needy. "Sabil Allah" has a broad meaning in the verse, "and those who hoard in treasures gold and silver, and spend it not in the way of God, promise them severe punishment," as stated by Ibn Hajar, and is not restricted to fighting. Otherwise, giving wealth to the poor, needy, and wayfarer would be a form of hoarding.37 Some contemporary writers claim that "sabil Allah," when associated with spending, is restricted to fighting,38 but such a claim is unsupported by evidence.

2. 第二种含义将“sabil Allah”（安拉之道）限定于扶助安拉的宗教、抗击其敌人，以及在大地上高举安拉的言辞。该术语究竟指广义还是狭义，取决于它所处的语境。

2. The second meaning restricts "sabil Allah" to supporting the religion of God, fighting its enemies, and raising high the word of God on earth. The context within which the term is used determines whether it refers to the broad or restricted meaning.

当这个词与为真主而战的概念相联系时,它也必然指为真主的事业而施舍,例如:"你们应当为主道而施舍,不要自己投入毁灭之中。"39 这里的"施舍"指通过与伊斯兰的敌人作战来提升真主的言辞,因为在这节经文之前提到了为主道而战。其他例子还有经文:"你们有什么理由不为主道而施舍呢?天地的遗产确是真主的。你们中在胜利之前施舍并参战的人,与之后才施舍并参战的人并不相等;前者的品级高于后者。但真主已应许他们每人都有美好的报酬。"40 以及:"你们当尽力准备武力和战马,以震慑真主的敌人、你们的敌人,以及你们所不知道而真主知道的其他人。"

When the term is used in association with the idea of fighting for God's sake, it must also mean spending for His cause, as in, "And spend of your substance in the way of God and make not your own hands contribute to your destruction,"39 "Spending" here refers to rasing high the word of God by fighting the enemies of Islam, because fighting in the way of God is mentioned in the verse before it. Other examples are the verses, "And what cause have ye why ye should not spend in the way of God? for to God belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought before the victory (with those who did so later); those are higher in rank than those who spent (freely) and fought afterward, but to all God has promised a goodly (reward),"40 and "against them make ready your strength to the utmost of your power, including steeds of war to strike terror into (the hearts of) the enemies of God and your enemies and others besides , whom ye may not know.

在我看来,这节经文所列举的是特定的天课受益者,这种泛化的理解并不适合这节经文。正如先知(愿主福安之)所说:"真主不接受先知或其他任何人对施舍(天课)的分配裁决,祂自己作出了裁决,并将其分为八份。"再者,"主道"一词的泛指本身就包括了其余七类。那么,真主为何还要列举其余七类呢?真主的尊贵之言没有无用的重复或多余之处。因此,"主道"这一类必定有其独特的含义。所以,几个世纪以来,穆斯林的法学家和古兰经注释家都将此词理解为圣战(为主的事业而战),以及支持战斗。学者们说:"凡'主道'一词不加限定时,即指为主而战。"伊本·阿西尔说:"由于频繁使用,此词变成了专指圣战。"这一理解也得到了塔巴拉尼所传圣训的支持:有一天,一些门弟子与安拉的使者(愿主福安之)同在,看见了一位身强力壮的年轻人。

In my opinion, the general meaning is not suitable to this verse, since the verse lists specific deservants of zakah, as confirmed by the saying of the Prophet (p), "Indeed, God does not accept the ruling of a prophet, or anybody else on [the distribution of] sadaqat so he Himself gave His ruling, and divided it into eight parts." Moreover, the general meaning of "sabil Allah" includes in fact the other seven categories. Why then does God ennumerate the other seven? The glorious words of God are void of useless repetition or redundancy. There must be a distinct meaning for the category of "in the way of God." Therefore, Muslim jurists and Qur'an commentators have for centuries understood this term to means jihad (fighting for His cause), as well as supporting fighting. Scholars state, Whenever the term "sabil Allah" is left unrestricted, it means fighting for God's sake." Ibn al Athir says, "The term became specific to jihad as a result of frequent use." This understanding is supported by a report of al Tabarani that one day, some Companions were with the Messenger of God and saw a strong young man.

他们说："我们希望这份青春与力量能用于真主之道上"，即用于圣战。

They said, "We hope this youth and strength are used in the way of God,"43 meaning in jihad.

有几段正确的圣训和圣门弟子的言论表明,“安拉之道”(sabil Allah)一词的直接含义是圣战(jihad)。其中包括:正确的记载称欧麦尔说:“我在安拉之道上施舍了一匹母马”,意指用于圣战;布哈里和穆斯林辑录的圣训说:“在安拉之道上清晨出发或傍晚返回,胜过今世及其中的一切”;布哈里辑录的圣训说:“谁出于对安拉的信仰和对祂应许的确信,在安拉之道上施舍一匹母马,那么这匹母马的饮食、排泄和小便,都将在审判日增加他善功天平上的分量”;奈萨仪和提尔米兹辑录的圣训说:“谁在安拉之道上施舍一笔钱,就为他记录七百倍的善功”;布哈里辑录的圣训说:“双脚在安拉之道上沾满尘土的人,火狱绝不会触及他”。44 在上述所有引文中,没有人将“安拉之道”理解为别的含义,只能是圣战。

Several correct sayings from the Prophet and his Companions indicate that the immediate meaning of the term "sabil Allah" is jihad. Among these are the correct report that 'Umar said, "I gave a mare in the way of God," meaning for jihad; the saying reported by al Bukhari and Muslim that "A departure in the morning or a return in the evening in the way of God is better than the world and what is in it," the saying reported by al Bukhari that "He who gives a mare in the way of God out of faith in Him and belief in His promise, will have the eating, drinking, excretion, and urination of the mare add [weight] to his scale [of good deed] on the Day of Judgement;" the saying reported by al Nasa'i and al Tirmidhi that, "He who spends an amount in the way of God, it is recorded for him seven hundred-fold," and the saying reported by al Bukhari, "He whose feet are dirtied in the way of God will never be touched by the Fire."44 No one understands "sabil Allah" in those quotations to mean anything but jihad.

战役的目的，仅仅是把人们从崇拜造物者的境地引向崇拜造物主真主…… Wait, the rules say God not Allah; the original says "God", so use 安拉? No: rule says write the Chinese word for God, never "Allah". Chinese word for God in Islamic texts is 真主 or 主. I'll use 真主. Corrected translation: 参加战斗的圣门弟子和再传弟子，其战争的唯一目的，是帮助人们脱离崇拜人类造物的境地，转而崇拜造物主真主，消除压迫，确立伊斯兰的公正。有些人认为这种战争已经不复存在，当代穆斯林国家的战争只是民族主义的，与宗教毫无关系，因此不应把天课交给参加此类战争的穆斯林。

The wars in which the Companions and Followers battled were fought solely to help people quit the worship of human creatures for the worship of God, the creator, to eradicate oppression and establish the justice of Islam. Some people think this kind of war does not happen anymore and that contemporary wars in Muslim countries are merely nationalistic, having nothing to do with religion, so zakah must not be given to Muslims who fight such wars.

这种想法存在严重错误。首先，伊斯兰圣战并不局限于圣门弟子所参与的战争。的确，圣门弟子和再传弟子所进行的战争在人类历史上独一无二，无论是穆斯林战士的目标、他们的行为方式，还是战时与战后的道德表现，都是如此。毫无疑问，圣门弟子的战争是穆斯林历史上最为理想的战争，但历史上还有许多其他战争，穆斯林在其中捍卫了自己的价值观、圣地和社群，这些战争的神圣性不亚于圣门弟子和再传弟子的战争，并且它们保卫了穆斯林土地，抵御了蒙古和十字军的侵略。如果说圣门弟子和再传弟子的战斗是为了伊斯兰的事业，那么努尔丁、萨拉丁和库图兹等领袖的战斗，则是为了保卫伊斯兰的家园。保卫穆斯林土地与保卫伊斯兰信仰一样，都是义务性的圣战。若不是仅仅出于对国家的热爱，那么为保卫穆斯林土地而战在伊斯兰教法上是合法的。穆斯林可以离开祖辈的故土，前往伊斯兰教被完整实行的地方居住，正如先知和他的门弟子为了真主的缘故从麦加迁徙到麦地那那样。

Such thinking is grossly erroneous, because, first of all, Islamic jihad is not restricted to the wars in which the Companions fought . It is true that the wars fought by the Companions and Followers are unique in the history of humanity, in regard to the goals of the Muslim fighters, their manners, and their moral behavior during and after the wars. No doubt the wars of the Companions are the most ideal wars in Muslim history, but history has witnessed many other wars in which Muslims defended their values, sacred places, and communities, which are no less sacred than the wars of the Companions and Followers, and which defended Muslim lands against Mogul and Crusader aggressors. If the fighting of the Companions and Followers were for the cause of Islam, the fighting of leaders like Nur al Din, Salah al Din, and Qutuz were in defense of the home of Islam. Jihad is obligatory in order to protect Muslim land as much as it is obligatory to protect the Islamic faith. Fighting in defense of Muslim land is legitimate Islamically, if it is not based simply on love of a country. A Muslim may leave the homeland of his ancestors and go live where Islam is fully implemented, as the Prophet and his Companions did by migrating from Makkah to Madinah for the sake of God.

当今最尊贵的圣战形式，是为解放穆斯林土地而战，使其摆脱异教徒的统治，无论这些异教徒信奉何种宗教或主义。

The most honorable form of jihad nowadays is fighting for the liberation of Muslim land from the domination of the unbelievers, regardless of their religion or ideology.

有些人认为，穆斯林的每一次军事行动都是在真主之道上，无论其目的为何。必须在为真主而战与民族主义或阶级战争之间作出根本区分。为真主而战，纯粹出于伊斯兰的理想，旨在使真主的言辞至高无上，或保卫伊斯兰和穆斯林的家园。凡缺乏这种精神内涵的战争，无论由穆斯林还是非信徒发动，都是世俗的战争。偏离上述目标和方向的战争，不得以天课资助。 假设一群出身穆斯林的阿尔巴尼亚或中亚共产主义者，决定与苏联共产主义者作战，以解放their家园，并建立一个民族主义的独立共产主义国家。这样的战争是否属于真主之道上的圣战？天课能否用于这样的战争？我的答案是断然否定的，因为一个中亚共产主义者，即便出身穆斯林，也并不比一个俄罗斯共产主义者更好，因为伊斯兰教不考虑民族和种族的差异。为使一群压迫者的利益而将另一群压迫者解放出来的战争，不是伊斯兰的战争。在伊斯兰教中，只有为在大地上确立真主的宗教而战才是神圣的，也只有这样的战争才值得牺牲人的生命和物质财富。为解放穆斯林及穆斯林土地脱离殖民主义和其他形式的压迫而战，可以作为在大地上确立伊斯兰的手段而被接受；但为解放土地和泥土以确立其他意识形态而战，不被承认为圣战，也不得以天课资助。 艾布·穆罕默德·阿卜杜勒·盖尼·哈菲兹通过自己的传述链，转述阿卜杜勒·拉赫曼·本·艾比·纳阿姆的话："我正与阿卜杜拉·本·欧麦尔同坐，一位妇人前来说：'艾布·阿卜杜勒·拉赫曼啊，我的丈夫在遗嘱中说，他的财产应当用于真主之道。'伊本·欧麦尔说：'就按他的意愿，用于真主之道吧。'" "'Abd al Rahman说:"你没有回答她的问题。"'Abd Allah说:"你要我告诉她什么?难道要我告诉她把钱交给那些毁坏土地、切断道路的军队吗?"我说:"那你会告诉她什么呢?"'Abd Allah回答说:"我会告诉她把钱给善良的人,给前往真主神圣殿堂朝觐的朝圣者。他们是前往"至慈者"(al Rahman)的人,他们是前往"至慈者"的人;他们是前往"至慈者"的人。"48 Ibn 'Umar在描述他那个时代的战争是否为主道之战时犹豫不决,尽管当时的军队只有一面旗帜、一个口号、一个方向,那就是伊斯兰。那么,Ibn 'Umar会如何评价我们这个时代的军队呢?这些军队甚至不提真主的名字或伊斯兰一词,其士兵不礼拜、不崇拜真主,其将领则沉溺于饮酒和淫乱。他会如何评价那些以世俗主义为意识形态基础的军队呢?世俗主义在其中没有真主、祂的使者和祂的圣书的位置。

Some people believe every military action taken by Muslims is in the way of God, regardless of its objectives. An essential distinction must be made between fighting for the sake of God and nationalistic or class wars. Fighting for the sake of God is motivated purely by Islamic vision and directed toward making the word of God supreme, or defending the homeland of Islam and Muslims. Any war devoid of this spiritual content is an earthly war, whether waged by Muslims or unbelievers. Wars detached from the above goals and directions cannot be financed by zakah. Let us suppose that a group of Albanian or Central Asian communists of Muslim origin decided to fight the Soviet communists in order to liberate their homeland and establish a nationalistic, independent communist state. Is such a war jihad in the way of God, and can zakah be spent on such a war? My answer is an emphatic no, because a central Asian communist, though of Muslim origins, is no better than a Russian communist, since national and racial differences are disregarded in Islam. A war for liberation form a group of oppressors for the benefit of another group of oppressors is not an Islamic war. Only fighting for establishing the religion of God on earth is sacred in Islam, and only this kind of war deserves the sacrifice of human souls and material wealth. Fighting for the liberation of Muslims and Muslim land from colonialism and other forms of oppression are acceptable as means to establishing Islam on earth, but fighting for the sake of liberating the soil and mud in order to establish other ideologies is not recognized as jihad, and cannot be financed by zakah. Abu Muhammad 'Abd al Ghani al Hafiz reports, via his own chain, from 'Abd al Rahman bin Abi Na'm, "I was sitting with 'Abd Allah bin 'Umar, when a woman came and said, "O Abu 'Abd al Rahman, my husband, in his last will, says his wealth should be spent in the way of God." Ibn 'Umar said, "Let it be spent as he wished, in the way of God." 'Abd al Rahman said, "You did not answer her question." 'Abd Allah said, "What do you want me to tell her? Should I tell her to give the money to these troops that destroy land and cut off roads?" I said, "What would you tell her then?" 'Abd Allah replied, "I would tell her to give it to righteous people, to pilgrims to the sacred House of God. They are the comers to al Rahman, they are the comers to al Rahman; they are the comers to al Rahman."48 Ibn 'Umar hesitated to describe the war of his time as in the way of God, although the troops then had only one banner, one slogan, and one direction, that of Islam. What would Ibn 'Umar say about armies of our time, that do not even mention the name of God or the word Islam, armies whose men do not pray or worship God and whose generals are sunk in drinking and immorality? What would he say about armies whose ideologies are based on secularism, which has no place for God, His Messenger, or His sacred Book?

今天"在主的道路上"这一份额最好的使用方式是，正如改革派学者拉希德·里达所建议的，成立一个伊斯兰行动者协会来收取天课，并将其用于重建伊斯兰国家。他认为："为建立伊斯兰国家而进行的圣战，比为保卫伊斯兰国家而进行的圣战更为重要；重建伊斯兰国家的途径之一，是宣扬伊斯兰的召唤并捍卫其理念，而无需以武力保卫。"50

The best way to spend the share of "in the way of God" today is, as the reformist Rashid Rida suggests, to establish an association of Islamic activists to collect zakah and spend it to re-establish the Islamic state. He suggests that "Jihad for establishing the Islamic state is even more important than jihad to protect it, and that one of the ways to re-establish the Islamic state is to promote the call for Islam and defend its ideology, when defending it by the sword is not needed.50

当今最重要的圣战形式，是认真、有目的地组织工作，重建伊斯兰社会与国家，并在政治、文化和经济领域实施伊斯兰的生活方式。这无疑是天课最应当投入的领域。

The most important form of jihad today is serious, purposive organized work to re-build the Islamic society and state and to implement the Islamic way of life in the political, cultural, and economic areas. This is certainly the most deserving area of zakah.

军队通常由国家的常规财政收入供养。早期伊斯兰国家即是如此，其军费来源于fai'和kharaj。今天，政府的总预算同样为军队提供经费。供养一支常备军需要巨额资源，远超天课的收入。如果现代军队依靠天课，那么天课的全部收入或许都会被耗尽，却仍然不够。

Armies are normally financed by the state's regular resources. This was the case in the early Islamic state, which financed its army from fai' and kharaj. It is also the case today that the government's general budget provides for its army. Financing a regular army requires huge resources that by far exceed the proceeds of zakah. If modern armies were to depend on zakah, they would take perhaps all of its proceeds and still need more.

因此,我认为今天应当优先进行文化、教育和信息方面的圣战(jihad),即真主之道上的努力,前提是这种圣战纯粹是伊斯兰的努力,旨在重建伊斯兰国家。急需天课(zakah)资金支持、以服务于使真主之言至高无上的事业的活动包括:建立伊斯兰宣传(da'wah)中心,向世界各地的男女提供正确、纯正的伊斯兰信息;在穆斯林国家也设立伊斯兰中心,提供伊斯兰教育和培训,保护穆斯林青年的信仰不致偏离、不信神或行为败坏。这些中心至关重要,因为它们使穆斯林青年准备好支持伊斯兰教,抵抗其敌人的侵犯。另一个例子是创办一份纯粹的伊斯兰报纸,为穆斯林男女的日常生活提供指引,并引领伊斯兰的政治和社会意识。出版伊斯兰书籍是真主之道上圣战可以施行的另一个领域,因为将这一宗教的宝藏揭示出来,作为一种更好的生活方式,至关重要。提供全职的真主之道工作者,也是圣战的另一种形式。这些及类似的活动,理应获得为真主而支出的天课份额。

Therefore, I believe that cultural, educational, and informational jihad in the way of God should be given priority today, as long as such jihad is a purely Islamic effort that aims at re-establishing the Islamic state. Examples of activities that desperately need finance from zakah in order to serve the cause of making the word of God supreme are building centers for the call to Islam [da'wah] which provide correct and pure Islamic information to men and women throughout the world, and establishing Islamic centers even in Muslim countries, to provide Islamic education and training, and protect the faith of Muslim youth from deviation, agnosticism, and behavioral corruption. Such centers are crucial, for they prepare Muslim youth to support Islam and resist the aggression of its enemies. Another example is the establishment of a purely Islamic newspaper, which would provide guidance to Muslim men and woman in their daily lives and lead Islamic political and social awareness. Issuance of Islamic books is yet another area where jihad in way of God can be practiced, for it is crucial to reveal the treasures of this religion as a better way of life. Yet another example of jihad is to provide full-time workers in the way of God. These and similar activities deserve the share of zakah for the sake of God.